plishment through many ages, though the height, or fulness of them, may refer to some one age.

'But, that we may not mistake, or pervert, this fine observation of our great philosopher, it may be proper to take notice, that the reason of it holds in such prophecies only as respect the several successive parts of one system; which being intimately connected together, may be supposed to come within the view and contemplation of the same prophecy; whereas it would be endless, and one sees not on what grounds of reason we are authorised, to look out for the accomplishment of prophecy, in any casual unrelated events of general history. The Scripture speaks of prophecy, as respecting Jesus, that is, as being one connected scheme of Providence, of which the Jewish dispensation makes a part; so that here we are led to expect that springing and germinant accomplishment, which is mentioned. But had the Jewish law been complete in itself, and totally unrelated to the Christian, the general principle-that a thousand years are with God but as one day-would no more justify us in extending a Jewish prophecy to Christian events, because perhaps it was eminently fulfilled in them, than it would justify us in extending it to any other signally corresponding events whatsoever. It is only when the prophet hath one uniform connected design before him, that we are authorised to use this latitude of interpretation. For then the prophetic spirit naturally runs along the several parts of such design, and unites the remotest events with the nearest: the style of the prophet, in the mean time, so adapting itself to this double prospect, as to paint the near and subordinate event in terms that emphatically represent the distant and more considerable. So that, with this explanation, nothing can be more just or philosophical, than the idea which Lord Bacon suggests of divine prophecy.

'The great scheme of redemption, we are now considering, being the only scheme in the plan of Providence, which, as far as we know, hath been prepared and dignified by a continued system of prophecy, at least this being the only scheme to which we have seen a prophetic system applied, men do not so readily apprehend the doctrine of double senses in prophecy, as they would do if they

saw it exemplified in other cases. But what the history of mankind does not supply, we may represent to ourselves by many obvious suppositions; which cannot justify, indeed, such a scheme of things, but may facilitate the conception of it.'

In allegories framed by man, the ground-work is generally fiction, because of the difficulty of finding one true series of facts, which shall exactly represent another. But the great Disposer of events, known unto whom are all his works,' from the beginning to the end of time, was able to effect this; and the Scripture allegories are therefore equally true in the letter and in the spirit of them. The events signifying, no less than those signified, really happened as they are said to have done. Why the alle gories of this most perfect form, with which the book of God abounds, and which are all pregnant with truths of the highest import, should be treated with neglect and contempt, while the imperfect allegories of man's devising are universally sought after and admired, as the most pleasing and efficacious method of conveying instruction, it is not easy to say. Why should it not afford a believer as much delight, to contemplate the lineaments of his Saviour, portrayed in one of the patriarchs, as to be informed, that the character of Iapis was designed by Virgil to adumbrate that of Antonius Musa, physician to Augus tus? Or why should not a discourse on the redemption of the church, as foreshadowed by the exodus of Israel, have as many admirers among Christians, as a dissertation, however ingeniously composed, on the descent of Eneas to the infernal regions, considered as typical of an initiation into the Eleusinian mysteries?

1 Bishop HURD's excellent Introduction to the Study of the Prophe

cies. Serm. iii.

2 I say, generally,' since, as the above cited Mr. MERRICK justly observes, It is possible (for example) in a complimental address to a modern statesman, or general, to relate the actions of some ancient patriot of the same character, in such a manner, that the parallel intended to be drawn between them, shall be readily known, and the praises expressly bestowed on the one, be transferred, by the reader's own applicaTMTM tion, to the other.'

3 Neque propterea ab historico, sive literali atque immediato, ut aiunt, sensu aberrare nos oportet; quin eo crit clarior et fundatior secretioris illius intelligentiæ sensus, quo typum ipsum, hoc est, historiam ac literam figemus certius. BOSSUET. Dissertat. in Psal. ad finem.

A learned, judicious, and most elegant writer of the present age hath stated and illustrated the subject we are now on, with a felicity of thought and expression peculiar to himself. I shall endeavour to gratify the English reader with a view of his sentiments. The beauties of this language are not to be translated!

It would be an arduous and adventurous undertaking to attempt to lay down the rules observed in the conduct of the Mystic Allegory; so diverse are the modes in which the Holy Spirit has thought proper to communicate his counsels to different persons, on different occasions; inspiring and directing the minds of the prophets according to his good pleasure; at one time vouchsafing more full and free discoveries of future events; while, at another, he is more obscure and sparing in his intimations. From hence, of course, ariseth a great variety in the Scripture usage of this kind of allegory, as to the manner in which the spiritual sense is couched under the other. Sometimes it can hardly break forth and show itself at intervals through the literal, which meets the eye as the ruling sense, and seems to have taken entire possession of the words and phrases. On the contrary, it is much oftener the capital figure in the piece, and stands confessed at once by such splendor of language, that the letter, in its turn, is thrown into shade, and almost totally disappears. Sometimes it shines with a constant equable light; and sometimes it darts on us on a sudden, like a flash of lightning from the clouds. But a composition is never more truly elegant and beautiful, than when the two senses, alike conspicuous, run parallel together through the whole poem, mutually corresponding with, and illustrating each other. I will produce an undoubted instance or two of this kind, which will show my meaning, and confirm what has hitherto been advanced on this subject of the mystic allegory.

'The establishment of David on his throne, notwithstanding the opposition made to it by his enemies, is the subject of the 2d Psalm. David sustains in it a twofold character, literal and allegorical. If we read over the Psalm, first with an eye to the literal David, the meaning is obvious, and put out of all dispute by the sacred his

tory. There is indeed an uncommon glow in the expression, and sublimity in the figures, and the diction is now and then exaggerated, as it were on purpose to intimate, and lead us to, the contemplation of higher and more important matters concealed within. In compliance with this admonition, if we take another survey of the Psalm, as relative to the person and concerns of the spiritual David, a nobler series of events instantly rises to view, and the meaning becomes more evident, as well as exalted. The coloring, which may perhaps seem too bold and glaring for the king of Israel, will no longer appear so, when laid on his great antitype. After we have thus attentively considered the subjects apart, let us look at them together, and we shall behold the full beauty and majesty of this most charming poem. We shall perceive the two senses, very distinct from each other, yet conspiring in perfect harmony, and bearing a wonderful resemblance in every feature and lineament, while the analogy between them is so exactly preserved, that either may pass for the original from whence the other was copied. New light is continually cast on the phraseology, fresh weight and dignity are added to the sentiment, till gradually ascending from things below to things above, from human affairs to those which are divine, they bear the great important theme upwards with them, and at length place it in the height and brightness of heaven.

• What hath been observed with regard to this Psalm, may also be applied to the 72d; the subject of which is of the same kind, and treated in the same manner. Its title might be, The Inauguration of Solomon. The scheme of the allegory is alike in both; but a diversity of matter occasions an alteration in the diction. For whereas one is employed in celebrating the magnificent triumphs of victory, it is the design of the other to draw a pleasing picture of peace, and of that felicity which is her inseparable attendant. The style is, therefore, of a more even and temperate sort, and more richly mented. It aboundeth not with those sudden changes of the person speaking, which dazzle and astonish, but the imagery is borrowed from the delighful scenes with

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which creation cheers the sight, and the pencil of the divine artist is dipped in the softer colors of nature. And here we may take notice how peculiarly adapted to the genius of this kind of allegory the parabolical style is, on account of that great variety of natural images to be found in it. For as these images are capable of being employed in the illustration of things divine and human, between which there is a certain analogy maintained, so they easily afford that ambiguity which is necessary in this species of composition, where the language is applicable to each sense, and obscure in neither; it comprehends both parts of the allegory, and may be clearly and distinctly referred to one or the other."

The scheme of exposition so beautifully delineated and illustrated in two instances by this truly valuable author, has been extended, in theory, by another learned writer, to a great part of the Psalter; and that on a principle deduced from the attributes of God, and the nature and design of the divine dispensations; though his own labors, like those of Dr. Hammond, were employed chiefly in literal criticism. His reasoning is as follows:

In this point (namely, the application of the Psalms to the mysteries of the Gospel) I am very clear. The Jews only, as a nation, acknowleged the one supreme God, under the name of Jehovah; they must be, therefore, his peculiar people. There is nothing capricious in this; they are correlates, and of necessity answer reciprocally to each other. Hence that singular intercourse between God and them. Hence, among other instances of his favor, his communication of himself to them by supernatural ways of Oracle, Inspiration, &c. When the acknowlegment of the one God branched itself from this Jewish stock, over the face of the earth, and by that means he was become the God of all mankind, they mustall, for the same reason, become his people. As God is ever the same, and his doings uniform, his conduct towards mankind must exactly be proportioned to

Bishop LowTH on the Hebrew Poetry, Lect. xi.